Wydział Teologiczny Uniwersytetu Śląskiego

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konsultacje - wyjątki

zgłoszone przez pracowników wyjątki w zwykłych terminach konsultacji: brak zgłoszeń

zajęcia dydaktyczne - zmiany/wyjątki

zgłoszone przez pracowników zmiany/wyjątki w zwykłych terminach zajęć dydaktycznych:

M. Gwóźdź: zajęcia z 11.04 (NoR; II/I) odbędą się 23.05

M. Czarnuch-Sodzawiczny: od 21.02 do odwołania - zajęcia odbywają się według harmonogramu, prowadzone przez ks. prof. A. Malinę

J. Pakuza: zmiana terminu zajęć z historii Kościoła (Studia podyplomowe) z 6.04 na 15.06

Kanały informacyjne

Recherches de Théologie et Philosophie Médiévales
  • Le credo d'Augustin en 388 poj©peeters-leuven.be

    The interpretation of Augustine’s early works often divided scholars between those who emphasize the philosophical character of these writings and those who affirm their deeply Christian nature. The present study attempts to show that there is a middle way in this interpretative quarrel by taking the example of the De quantitate animae, written by Augustine a year after his baptism. Indeed, the properly philosophical content of this dialogue, which deals with the nature of the soul from a Neoplatonic perspective, does not prevent Augustine from clearly expressing his adherence to the faith and dogmas of the Catholic Church in terms that foreshadow his later treatises. In other words, this dialogue is authentically Christian and Catholic, but at the same time fits into an intellectual framework that is still very similar to the intellectualism of the pagan Platonists of Late Antiquity. In order to illustrate this thesis, we successively study Augustine’s comments on the Catholic Church, on Biblical exegesis as well as on dogmas relating to Christ, the Trinity, and divine grace.

  • Geoffrey of Aspall on Nature poj©peeters-leuven.be

    Recent studies have shown the widespread influence of Grosseteste’s theory of natural agency on the English commentators on the libri naturales of Aristotle from around 1240-1270. This paper provides a detailed account of how an exponent of this exegetical tradition, Geoffrey of Aspall, resorts to Grosseteste’s theory in his interpretation of Aristotle’s notion of nature. In Aspall’s view, the nature that is a principle of a substantial change is neither matter nor form but an entity with an intentional component.

  • Adam of Bocfeld or Roger Bacon? poj©peeters-leuven.be

    Scholars have examined a commentary on the Book of Causes attributed to Adam of Bocfeld for almost a century. Yet little progress has been made regarding its dating, authenticity, and doctrines. This paper tackles some of these issues arguing that the commentary (1) was most probably written between 1251 and 1263/1265, (2) has striking similarities with some works attributed to Roger Bacon, and (3) contains an interesting discussion of Averroes’ doctrine of the unity of the intellect. The article also indicates the influence of this commentary on fifteenth-century authors and offers a partial edition of its question 1.

  • What is Cognition? poj©peeters-leuven.be

    My paper aims at presenting Peter Auriol’s theory of cognition. Auriol holds that cognition is 'something which makes an object appear to someone'. This claim, for Auriol, is meant to be indeterminate, as he explicitly says that the 'something' in question can refer to any type of being. However, when he states how cognition is 'implemented' in cognizers, Auriol specifies what this 'something' is: for God, it is simply the deity itself; for creatures, cognition is described as something 'absolute', i.e. non-relational, more precisely a complex entity made up of a cognitive power and a 'likeness'. However, one also finds Auriol saying that created cognition, as a 'likeness', is relative. Yet, when Auriol talks of created cognition as something relative, he does not make an ontological claim: he means that one cannot think of cognition without thinking of it as having a relation to an object. In brief, created cognition, for Auriol, is ontologically absolute, but it is always represented together with a relation.

  • Pierre Ceffons on Divine Simplicity, Part I poj©peeters-leuven.be

    This is part I of a two-part article presenting an edition of the two questions from the Cistercian Pierre Ceffons’ lectures on distinction 8 of book I of the Sentences, delivered at Paris in the fall of 1348. Although the topic is divine simplicity, necessity, and immutability, Ceffons, as he often does, takes the opportunity to wander off on fascinating tangents. In question 1, treated here, he initially focuses on a debate regarding modal logic, which involves sophismata and supposition theory. Ceffons then moves to the doctrine of the complexe significabile, and to some interesting aspects of divine power and its possible logical and physical limitations. Along the way he displays his awareness of and critical attitude toward recent trends and scholars, such as Gregory of Rimini, John of Mirecourt, Thomas Bradwardine, Nicole Oresme, and John Buridan.

  • Doppelte Unwissenheit poj©peeters-leuven.be

    A fresh analysis of Plato’s works shows that in his view the greatest evil is not mere ignorance but rather double ignorance (i.e., the false belief that one knows something which one actually does not know), especially concerning moral issues. Furthermore, it is argued that Socrates’ avowal of his own ignorance is not meant ironically. Plato’s Socratic educational project aims at freeing human souls from their δοξοσοφία. In their commentaries on both Plato and Aristotle, the Greek Neoplatonists elaborate on these topics. In the Latin Middle Ages, the theme of double ignorance turns up in discussions on the distinctions between (1) ignorantia negationis and ignorantia dispositionis and (2) error vincibilis and error invincibilis.

  • Weisheit und Philosophie in der Lehre des Maximus Confessor poj©peeters-leuven.be

    This article deals with the connection between wisdom and philosophy in the work of Maximus the Confessor. The discussion is situated within the field of discursive knowledge (including theological knowledge) and not of mystical theology. Maximus insists that in the realm of the theoretical, there is the knowledge of wisdom, which depends on νοῦς, while reason acts in the field of the practical and aims at the good. This, then, is how philosophy relates to wisdom. According to Maximus, ‘divine philosophy’, which encompasses vision, noetic wisdom, and practice, is the basis and purpose of discursive Christian philosophy. Therefore, discursive philosophy is also instrumental for the knowledge of God.

  • Im Schatten der Weisheit sitzend poj©peeters-leuven.be

    The anonymous Middle Dutch treatise known as Sub umbra illius, handed down in MS. Berlin, cod. germ. qu. 1084, is an important document in the medieval debate on Eckhart’s philosophy conducted in German and Dutch vernaculars. The author knew the work of Thomas Aquinas well, used a technical lexicon of remarkable precision, and discussed in detail the doctrine of human perfection formulated by Eckhart in his German Sermon Q 52. The text was first published by Langenberg in 1902 and is re-edited after a collation with the manuscript and with a commentary on the sources used by the author.

  • Metaphysik und Einheitswissenschaft bei Berthold von Moosburg poj©peeters-leuven.be

    As a contribution to the colloquium in honour of Andreas Speer, the present paper draws attention to an ambiguous aspect in the epistemology of Berthold of Moosburg’s commentary on Proclus’ Elementatio theologica. The Platonic unificatory science it formulates is both said to comply with the Aristotelian theory of science and to deviate from it, insofar as it surpasses Aristotle’s highest science of metaphysics.

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